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Tuwon Kasari

Tuwon ƙasari dai nau’i ne na tuwo da ake amfani da ƙasari yayin samar da shi. Ƙasari kuwa ruwa ne da aka yi amfani da shi wajen wanke geron da aka surfa. Irin wannan nau’in tuwo na ɗaya daga cikin daɗaɗɗun abincin gargajiyar Bahaushe. Baya ga haka, wannan nau’i na tuwo ba kullum ake yin sa ba. Dalili kuwa shi ne, akwai buƙatar tanadar wannan ruwa na ƙasari daidai gwargwadon adadin da zai isa a samar da tuwon. Wani lokaci mata da yawa kan yi karo-karon ruwan ƙasari ga mace guda domin ta yi amfani da shi wurin samar da tuwon ƙasari. Kodayake an fi samun irin haka a gidajen da ke da tsari na zaman gandu.

Mahaɗan Tuwon Ƙasari

Yayin samar da tuwon ƙasari, akan nemi kayan haɗi kamar haka:

i.        Gero

ii.      Kanwa

iii.    Ruwa

Yadda Ake Tuwon Ƙasari    

Abu na farko da za a fara tanada shi ne gero wanda aka sussuke aka fitar masa da tsakuwa da sauran wasu hakukuwa. Daga nan sai a saka geron a turmi a surfe shi sosai. Bayan an surfe, sannan sai a wanke, tare da fitar da ƙasari. Ruwan nan da aka wanke geron da shi, shi ake kira ƙasari. Za a iya tara shi mai yawa. Za a rufe wannan ruwan ƙasari har sai ya kwana. Wannan ne ma ya sa akan sanya kanwa ko toka ciki, domin ya rage tsami.

Za a ajiye ƙasarin wuri mai kyau a rufe shi da wani faifayi ko baho, har sai ya kwana ɗaya. Galibi idan aka bar shi ya yi kwana ɗaya ya fi daɗi matuƙa. Amma a wasu lokuta, akan bar ƙullin ƙasari a ajiye har na tsawon kwanaki biyu. Da safe za a ɗauko ƙasarin a tsiyaye ruwan da ya kwanta a samansa. Ana kiran wannan ruwan da aka tsiyaye da tsagaro ko ruwan yami. Idan aka tsiyaye za a tarar da ƙullin ƙasarin ya kwanta ƙasa. Shi wannan ƙullun shi ne za a gauraya, ya haɗe wuri ɗaya ya yi kamar ruwa-ruwa. Daga nan kuma sai batun hura wuta tare da aza tukunya.

 Za a sanya ruwa madaidaici cikin tukunya. Yayin da ruwan ya tafasa, za a samo wani kwano ko tukunya a rage a aje gefe, sauran a bar shi cikin tukunya. Daga nan sai a ɗauko ƙullin ƙasarin nan da ke aje a zuba a cikin tukunya ya haɗe da ruwan zafi. Sannan a ɗauko muciya a yi ta juyawa a hankali tun yana ruwa-ruwa har sai ya yi kauri sosai ya zama tuwo. Daga nan za a rufe tukunyar, a bar shi na tsawon wani lokaci don ya salale. Bayan nan wasu suna sake tuƙawa, Idan kuma ba a buƙata, sai a kwashe shi haka nan. Shi ke nan an kammala tuwon ƙasari. Galibi ana cin wannan tuwon da miya mai yauƙi. Misali miyar kuɓewa ko karkashi da sauransu.

 Tsokaci

Ba koyaushe ake cin tuwon ƙasari ba. Sannan galiban, tsofafi da matan da ke zaune a cikin ƙauyuka ne suka fi yin tuwon ƙasari, saɓanin mutanen birni inda wasu ba su ko taɓa kallon wannan nau’in tuwo ba; sai dai ɗaiɗaikun lokuta musamman yayin da suka kai ziyara zuwa ƙauyuka. Tsofaffi na son wannan tuwo kasancewar sun fi son abinci mai laushi, wato ba mai tauri ba. Bayan haka, an fi samun irin wannan abinci a yankunan Sakkwato da Kabi da Zamfara. Ma’ana ba a faye samun irin wannan tuwo a ƙasashen Zazzau da Kano, da kuma sauran garuruwan Hausawa ba. Duk da haka wasu ba su buƙatar cin tuwon ƙasari a sakammakon tsamin da ke ga tuwon a sanadiyar tsamin zai iya jawo wasu cututtuka ga wasu ɗaiɗaikun mutane. Sai dai kuma tuwon zai yi amfani a wajen tsofaffinmu a yanzu. Yana da kyau a riƙa tuƙa musu shi don kauce wa cin abincin zamani da zai iya ɓata masu ciki kai tsaye. Yin amfani wannan nau’in tuwo zai taimaka ainun wajen farfaɗo da abincinmu na gargajiya.  

The book “Cimakar Bahaushe” (Diets of the Hausa People) is a collection of 293 traditional and modern diets of the Hausa people. Detailed explanations of the recipes and ingredients are provided. Comments are provided on the areas of the Hausa land where specific diets are mostly found, the age categories of people that usually use it, as well as the scientific impact of some of the diets to human biology.  Data is collected from interviews with different categories of people including:  i.                    Food sellers within the Hausa land: Mainly to have an idea of recipes on the diets.  ii.                  People of older age: Mainly to have insights on traditional diets of the Hausas.  iii.               Hausa scholars: Mainly to verify and justify the validity of the information obtained as well as provide further expert explanations on the diets.  Moreover, over two hundred (200) pieces of literature were reviewed to have better insight on the topic in question as well as get scientific and professional clarifications on some key concepts relevant to the research. The pieces of literature cover major relevant phenomena such as diet and hunger. Others are on the Hausa land and the Hausas.  The book contains thirty-three (33) chapters. Chapter one is the main introduction in which a concise explanation is provided on the Hausas, their history, their land, social life, and transformations due to globalization, acculturation, and modernity. Chapter two detailly discusses the concepts of diet and food from the Hausa point of view. That includes the meaning and the usage of diets in some Hausa works of literature both verbal and written (i.e. prose, poetry, proverbs, etc.).  Chapters three and four discuss the sources of Hausa diets and their forms accordingly. Chapters five to seventeen discuss some traditional Hausa diets including hard and soft ones. Chapter eighteen concentrates on the influence of modernity and globalization on Hausa diets. It has been discovered that there have been some significant changes in the Hausa diets ranging from recipes to kitchenettes.  Chapters nineteen to thirty-two discuss modern Hausa diets. Some traditional diets are still retained with little modifications, while on the other hand, there are a lot of new ones. Chapter thirty-three discusses “hunger” from the Hausa point of view. The relationship between hunger and food is examined. Additionally, the use of hunger in various Hausa literary works is studied. It is concluded that hunger is like a disease whereby its cure is food.  7th November 2022
Citation: Sani, A-U. & Umar, H.A. (2022). Cimakar Hausawa. Kano: WT Press. ISBN: 978-978-984-562-9.

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